{"slug":"tlg2042.tlg071","id":"greek:tlg2042.tlg071","title":"Adnotationes in Jesu filium Nave (fragmenta e catenis)","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:13:11Z","cost_usd":0.005134},"source":{"registry_id":"greek:tlg2042.tlg071","work_id":"tlg2042.tlg071","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"},"stats":{"passages":15,"english_words":669,"coptic_letters":0,"commentary_units":72,"commentary_kinds":8,"derived_notes":1,"ambiguities":20,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"tlg2042.tlg071","abstract":"The Adnotationes in Jesu filium Nave (fragmenta e catenis) are excerpts from Origen's lost commentary on the Book of Joshua, preserved only in Byzantine catenae. These fragments, written in Greek, survive as selections (ἐκλογαί) made by catenists, likely from the 6th to 10th centuries. They reflect Origen's allegorical exegesis, typical of his Caesarean period (c. 240s CE). The original commentary is largely lost, making these fragments valuable witnesses to Origen's interpretation of Joshua. The catena fragments include lemmata from the Septuagint text and chapter divisions, but their arrangement and selection are the catenist's, not Origen's. The work cannot be independently dated beyond its likely origin in Origen's commentary.","historical_context":"Origen composed his commentary on Joshua during his time in Caesarea Maritima (c. 240s CE), a period of prolific exegetical activity. The original work was a continuous commentary, but it is now lost except for fragments preserved in Greek catenae—compilations of patristic excerpts on biblical books. These catenae were produced in Byzantine monastic and scholarly circles, especially from the 6th to 10th centuries, where Origen's allegorical method was valued despite later controversies. The fragments survive in manuscripts that transmit the catenae, not the original commentary. The selection and ordering reflect the catenist's interests, not Origen's structure. The community that preserved these fragments was likely Greek-speaking, educated, and engaged in scriptural exegesis, possibly in Palestine or Constantinople. The fragments' survival indicates that Origen's commentary was still read and excerpted centuries after its composition, though the full work was lost, probably due to its length and later theological condemnations.","significance":"These fragments are crucial for understanding Origen's exegesis of the historical books of the Old Testament, particularly his allegorical interpretation of Joshua as a type of Christ. They provide rare direct evidence of his commentary, which is otherwise lost, and show how later Byzantine catenists selected and transmitted Origen's work. The fragments also illuminate the reception of Origen in the Byzantine tradition, despite his controversial legacy.","timeline":[{"date":"c. 240s CE","event":"Origen likely composes his commentary on Joshua in Caesarea."},{"date":"6th–10th centuries","event":"Byzantine catenists excerpt Origen's commentary, preserving fragments in catenae."},{"date":"Post-6th century","event":"Original continuous commentary is lost; only catena fragments survive."},{"date":"Modern era","event":"Fragments are edited and published as part of critical editions of Origen's works."}],"relations":[{"work":"Origen's Commentary on Joshua (lost)","relation":"Source of the fragments","key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"},{"work":"Septuagint version of Joshua","relation":"Biblical text commented upon","key":"","label":null,"url":null},{"work":"Byzantine catenae on Joshua","relation":"Preserving medium","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Author of the original commentary"},{"key":"wikipedia:Book of Joshua","label":"Book of Joshua","url":"https://en.wikipedia.org/wiki/Book_of_Joshua","reason":"Biblical book commented upon"}],"cautions":["The fragments cannot be independently dated; they are assigned to the 240s based on Origen's known activity.","The selection and arrangement are the catenist's, not Origen's original order.","The original commentary is lost; any reconstruction of Origen's argument is fragmentary.","The catena manuscripts may have been copied and modified over centuries, introducing textual variation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000418,"generated":"2026-11-14T23:13:11Z"},"checks":{"work":"tlg2042.tlg071","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":15,"ratio":0.091}],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":72,"english_words":669,"source_letters":2868,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The fragments survive only in catenae, not as a continuous text. Their selection and arrangement reflect the interests of the catenist, not Origen’s original order.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen’s commentary on Joshua is usually dated to the 240s CE, during his Caesarean period. The catena fragments cannot be independently dated but likely derive from that same work.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These fragments were preserved by later Byzantine catenists who valued Origen’s allegorical method. Their inclusion in catenae indicates the commentary was still read in the 6th–10th centuries.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition cannot reconstruct Origen’s full argument or the original sequence of the commentary. Any conclusions about his exegetical structure rest on fragmentary evidence.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 15 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{"ed:tlg2042.tlg071":{"label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ\nΕΙΣ ΙΗΣΟΥΝ ΤΟΝ ΝΑΥΗ.","english":"Origen's Selections on Joshua the Son of Naue.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΙΗΣΟΥΝ ΤΟΝ ΝΑΥΗ","severity":"info","text":"This heading identifies the fragment as a selection (ἐκλογαί) from Origen's exegetical work on Joshua, likely excerpted for a catena.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ΕΚΛΟΓΑΙ","severity":"info","text":"The term ἐκλογαί (selections) indicates that the text is a compilation of excerpts, not a continuous commentary, typical of catena traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΙΗΣΟΥΝ ΤΟΝ ΝΑΥΗ","severity":"info","text":"The fragment is preserved only in catenae; the original commentary on Joshua by Origen is largely lost, making these excerpts valuable witnesses.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ΙΗΣΟΥΝ ΤΟΝ ΝΑΥΗ","severity":"info","text":"Joshua son of Naue (Ἰησοῦς ὁ τοῦ Ναυή) is the Greek form of the Hebrew Yehoshua bin Nun, the biblical figure who led Israel into Canaan.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading may be a later scribal addition; the exact relationship to Origen's lost commentary is uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ΚΕΦ. Γ΄.","english":"Chapter 3.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ΄.","severity":"info","text":"The Greek heading marks the beginning of chapter 3 in the catena fragment, serving as a structural division within the work.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The chapter numbering likely derives from the biblical book of Joshua (Jesus son of Naue in the Septuagint), which Origen is commenting on.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Γ΄.","severity":"info","text":"The fragmentary nature of this passage, preserved only in catenae, means the original context and surrounding commentary are lost.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Chapter 3' provides no indication of the content or length of the original commentary; it is unclear whether this is a direct excerpt from Origen's work or a later editorial addition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Στίχ. ιδ΄. Καὶ ἀπῆρε πᾶς λαὸς ἐκ τῶν σκηνωμάτων\nαὐτῶν. \n Τουτέστιν, ὡς ἅλω πλήρωσις (69). Οὐ γὰρ μόνον\nἐπήγνυτο, ὡς ἐν τῇ Ἐρυθρᾷ, ἀλλʼ ὡς θημὼν πυροῦ\nἐσωρεύετο. Εἰς τύπον τῶν ἀποστόλων δηλονότι.","english":"Verse 14. And all the people departed from their tents. That is, like a threshing-floor filled (69). For it was not merely congealed, as at the Red Sea, but was heaped up like a mound of wheat. Evidently as a type of the apostles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στίχ. ιδ΄","severity":"info","text":"The lemma marks the verse number (14) from the biblical text of Joshua, indicating the passage commented upon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἅλω πλήρωσις","severity":"info","text":"The phrase 'ἅλω πλήρωσις' (threshing-floor filled) is a rare agricultural metaphor; Origen uses it to describe the miraculous crossing of the Jordan as a heaping up, not merely congealing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ Ἐρυθρᾷ","severity":"info","text":"Reference to the Red Sea crossing (Exodus 14) contrasts the earlier miracle (congealing) with the Jordan event (heaping up).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἰς τύπον τῶν ἀποστόλων","severity":"info","text":"Origen interprets the heaped-up wheat as a typological prefiguration of the apostles, a common allegorical method in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This fragment is preserved in catenae (scriptural commentary chains) and attributed to Origen; the edition used is first1k.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parenthetical '(69)' in the English draft is unclear; it may refer to a note or variant in the manuscript tradition, but the Greek text does not contain it."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ΚΕΦ. ??΄.","english":"Chapter 15.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ??΄.","severity":"info","text":"The Greek heading marks the beginning of a new chapter (chapter 15) in the catena fragment, following the narrative of Joshua 3–4.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"??","severity":"caution","text":"The chapter number is given as '??' in the Greek, indicating a lacuna or illegible numeral in the manuscript tradition. The English draft supplies '15' based on context, but this is editorial conjecture.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ??΄.","severity":"info","text":"The fragmentary heading reflects the catena format, where Origen's commentary was excerpted and reorganized by chapter. The loss of the numeral is common in catena manuscripts.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The chapter number is uncertain; the English draft reads '15' but the Greek has '??'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Στίχ. ιε΄, ις΄. Κεκράξατε· παρέδωνε γὰρ Κύριος\nὑμῖν τὴν πόλιν. \n (70) Διατί τὴν Ἰεριχὼ ἀναθεματισθῆναι προσέταξε;\nΠρώτην ταύτην εἷλον πόλιν μετὰ τὸ διαβῆναι31\nτὸν ποταμόν. Ὥσπερ τοίνυν προσέταξεν αὐτοὺς τῶν\n 33. Gal. iii, 10. 34 Gen. xlix, 4. \n (67) Confer Theodoretum. \n (68). Τῷ. \n hili ἀλω πλήρ σῖ, Edit. Patrol. \n (70) Præcedunt τὴν μέντοι . . . . γέμουσαν, ut in\n(69) Ἅλω πλήρωσις. Sic correximus verba ni- edit. pag. 395.","english":"Verses 15, 16. Cry out; for the Lord has delivered the city into your hands.\n\nWhy did he command that Jericho be placed under a ban? This was the first city they took after crossing the river. Therefore, just as he commanded them...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κεκράξατε","severity":"info","text":"The imperative 'cry out' is addressed to the Israelites, likely as a battle cry or signal of divine assurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰεριχὼ","severity":"info","text":"Jericho is the city whose conquest is narrated in Joshua 6. The ban (ἀνάθεμα) refers to the herem, a ritual destruction of conquered enemies and goods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναθεματισθῆναι","severity":"info","text":"The term 'to be placed under a ban' (ἀναθεματισθῆναι) reflects the Greek rendering of the Hebrew herem, a practice of total destruction or dedication to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρώτην ταύτην","severity":"info","text":"Origen notes that Jericho was the first city taken after crossing the Jordan, establishing a pattern for subsequent conquests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Στίχ. ιε΄, ις΄","severity":"info","text":"The lemma 'Verses 15, 16' indicates a catena excerpt, where Origen's commentary is preserved as a fragment within a chain of patristic citations.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὥσπερ τοίνυν προσέταξεν","severity":"caution","text":"The sentence breaks off after 'προσέταξεν', suggesting the fragment is incomplete. The following text in the edition is a marginal note, not Origen's own words.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'just as he commanded them' is incomplete, and the intended comparison is unclear."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"καρπῶν προσφέρειν τὰς ἀπαρχὰς, οὕτως ἐκέλευσε τὰ\nτῶν σκύλων προσενεγκεῖν ἀκροθίνια. Πρὸς δὲ τούτοις\nκαὶ γυμνάζει αὐτοὺς διὰ τούτων τῶν νόμων, ὥστε\nτοὺς ἀναγκαίους νόμους τηρεῖν. Τὴν οἰκείαν δὲ αὐτοῖς\nἐπιδεικνὺς δύναμιν, τὴν πρώτην πόλιν δίχα\nὅπλων καὶ μηχανημάτων ἑλεῖν παρεσκεύασε, καὶ\nμόνῃ κατέλυσε τῇ τῶν σαλπίγγων ἠχῇ· ἵνʼ ὅταν ἡττηθῶσι\nπαραταττόμενοι, γνῶσιν, ὡς αὐτοὶ παρέσχον\nτῆς ἥττης τὰς ἀφορμὰς, τῶν θείων νόμων καταφρονήσαντες.","english":"of firstfruits of crops, so he commanded them to offer the first spoils as choice offerings. In addition to these things, he also trains them through these laws, so that they might observe the necessary laws. And displaying his own power to them, he arranged that the first city be taken without weapons and engines, and he overthrew it by the mere sound of trumpets, so that when they are defeated in battle, they might know that they themselves provided the occasions for the defeat, having despised the divine laws.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καρπῶν ... ἀπαρχὰς","severity":"info","text":"The comparison of firstfruits of crops to first spoils (ἀκροθίνια) establishes a ritual analogy: just as the Law required offering the first of the harvest, so Joshua commanded the first spoils of Jericho be offered as choice offerings.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκροθίνια","severity":"info","text":"Ἀκροθίνια (literally 'top of the heap') denotes the choicest part of the spoils, often dedicated to a deity. Origen uses it to stress the religious obligation to consecrate the first fruits of victory.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν πρώτην πόλιν ... μόνῃ κατέλυσε τῇ τῶν σαλπίγγων ἠχῇ","severity":"info","text":"The account of Jericho's walls falling to trumpet blasts is not in the biblical text (Joshua 6). Origen likely draws on a Jewish or early Christian tradition that magnified the miraculous element of the conquest.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γυμνάζει ... τηρεῖν","severity":"info","text":"Origen presents a two-stage argument: first, the law of first spoils trains the Israelites in obedience; second, the miraculous capture of Jericho demonstrates divine power, so that future defeat is attributed to their own neglect of the laws.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δίχα ὅπλων καὶ μηχανημάτων","severity":"info","text":"The phrase 'without weapons and engines' contrasts with standard Hellenistic siegecraft, which relied on battering rams, towers, and catapults. Origen emphasizes the supernatural character of the event to underscore divine agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τῶν θείων νόμων καταφρονήσαντες","severity":"info","text":"Origen's moralizing interpretation—that military defeat results from contempt for divine law—reflects a common patristic theme of conditional divine favor, later influential in Byzantine military homiletics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment from a catena; the original context of Origen's argument is lost. The phrase 'the first city' refers to Jericho, but the preceding verses (15–16) are not preserved in this passage."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ΚΕΦ. Η΄.","english":"Chapter 8.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Η΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. Η΄.' marks the beginning of a new chapter (chapter 8) in the catena fragment, serving as a structural division in the text.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"ΚΕΦ. Η΄.","severity":"info","text":"This chapter heading is typical of Byzantine catena manuscripts, where excerpts from Origen's works were compiled and divided into chapters for liturgical or study purposes.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Η΄.","severity":"caution","text":"The heading 'Chapter 8' may not originate from Origen himself but from later editors of the catena; its placement and content should be treated as a secondary organizational feature.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text consists only of the chapter heading; the preceding English draft provides context from a different passage, but the relationship between the heading and the surrounding narrative is unclear in the fragment."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"(71) Στίχ. β΄. Καὶ τὴν προνομὴν τῶν κτηνῶν προνομεύσεις\nσεαυτῷ. \n Ἐπειδὴ οὐκ ἔδει ὡς ἐν τῇ Ἱεριχὼ τὰ πάντα ἀνατεθῆναι.","english":"Verse 2. And you shall take the spoil of the cattle for yourself.  \nBecause it was not necessary, as in Jericho, for everything to be consecrated.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προνομὴν τῶν κτηνῶν προνομεύσεις σεαυτῷ","severity":"info","text":"The Greek phrase 'you shall take the spoil of the cattle for yourself' is a direct quotation from Joshua 8:2 (LXX), where God instructs Joshua to keep the livestock plunder, contrasting with the total consecration at Jericho.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπειδὴ οὐκ ἔδει ὡς ἐν τῇ Ἱεριχὼ τὰ πάντα ἀνατεθῆναι","severity":"info","text":"Origen references the Jericho narrative (Joshua 6:17-21), where everything was devoted to destruction or consecration, to explain the exception for Ai: livestock is not to be consecrated but taken as spoil.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἱεριχὼ","severity":"info","text":"Jericho was the first city conquered in Canaan (Joshua 6); its total destruction and ban on personal spoil (herem) set a precedent. Origen contrasts this with Ai, where livestock is permitted as private plunder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. β΄.","severity":"info","text":"The lemma 'Verse 2' marks a lemmatic citation from the biblical text (Joshua 8:2 LXX), which Origen then comments on. This is typical of his exegetical format in the catena fragments.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προνομεύσεις","severity":"caution","text":"The verb προνομεύσεις ('you shall take as spoil') is a future indicative, but the context is an imperative or jussive. The Greek text may reflect a variant reading or Origen's adaptation; the sense is prescriptive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προνομὴν τῶν κτηνῶν' could be read as 'the plunder of the cattle' (objective genitive) or 'the plunder consisting of cattle' (genitive of material); the translation 'spoil of the cattle' is ambiguous but standard.","The clause 'οὐκ ἔδει ὡς ἐν τῇ Ἱεριχὼ' is elliptical; it is unclear whether Origen means 'it was not necessary to consecrate everything as in Jericho' or 'it was not fitting that everything be consecrated as in Jericho'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"(72) Στίχ. κς΄. Καὶ ἐξέτεινεν ὁ Ἰησοῦς τὸν γαισὸν,\nκαὶ τὴν χεῖρα αὐτοῦ. \n Ἔμενε γὰρ Ἰησοῦς ἐκτεταμένην ἔχων τὴν χεῖρα·\nἵνα, θεασάμενοι οἱ τῆς ἐνέδρας, προκαταλάβωνται\nτὴν πόλιν.\nΚΕΦ. Γ΄.","english":"Verse 26. And Joshua stretched out the javelin, and his hand. For Joshua remained with his hand stretched out, so that those in ambush, seeing this, might seize the city beforehand. Chapter 3.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γαισὸν","severity":"info","text":"The term γαισός (here in accusative γαισόν) is a rare word for a javelin or spear, possibly of Macedonian origin. Origen uses it to render the Hebrew original of Joshua's weapon.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκτεταμένην","severity":"info","text":"The perfect passive participle ἐκτεταμένην (from ἐκτείνω) means 'stretched out' and describes a sustained posture. Origen interprets this as a deliberate signal to the ambush party.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῆς ἐνέδρας","severity":"info","text":"The phrase 'those in ambush' (τῆς ἐνέδρας) refers to the Israelite soldiers hidden to capture Ai, as described in Joshua 8. Origen's allegorical reading often treats military tactics as spiritual types.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ΄.","severity":"info","text":"The notation 'Chapter 3' (ΚΕΦ. Γ΄.) is a later scribal insertion dividing the catena fragment. It does not belong to Origen's original commentary but reflects the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. κς΄.","severity":"info","text":"The lemma 'Verse 26' (Στίχ. κς΄.) cites Joshua 8:26 LXX, where Joshua stretches out his hand holding a javelin. Origen's comment expands on the tactical and symbolic meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Joshua's stretched hand is holding the javelin or is separate; Origen's phrasing suggests both are extended together.","The phrase 'seize the city beforehand' (προκαταλάβωνται τὴν πόλιν) could imply a preemptive capture or a signal for the ambush to act; the translation follows the latter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Στίχ. ιδ΄. Καὶ ἀπῆρε πᾶς λαὸς ἐκ τῶν σκηνωμάτων\nαὐτῶν. \n Τουτέστιν, ὡς ἅλω πλήρωσις (69). Οὐ γὰρ μόνον\nἐπήγνυτο, ὡς ἐν τῇ Ἐρυθρᾷ, ἀλλʼ ὡς θημὼν πυροῦ\nἐσωρεύετο. Εἰς τύπον τῶν ἀποστόλων δηλονότι.\nΣτίχ. ιδ΄. Καὶ ἀπῆρε πᾶς λαὸς ἐκ τῶν σκηνωμάτων\nαὐτῶν. \n Τουτέστιν, ὡς ἅλω πλήρωσις (69). Οὐ γὰρ μόνον\nἐπήγνυτο, ὡς ἐν τῇ Ἐρυθρᾷ, ἀλλʼ ὡς θημὼν πυροῦ\nἐσωρεύετο. Εἰς τύπον τῶν ἀποστόλων δηλονότι.\nΚΕΦ. ??΄.","english":"Verse 14. And all the people departed from their tents. That is, like a threshing floor filling up. For it was not only congealed, as at the Red Sea, but was piled up like a heap of wheat. Evidently as a type of the apostles. Verse 14. And all the people departed from their tents. That is, like a threshing floor filling up. For it was not only congealed, as at the Red Sea, but was piled up like a heap of wheat. Evidently as a type of the apostles. Chapter ??.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιδ΄. Καὶ ἀπῆρε πᾶς λαὸς ἐκ τῶν σκηνωμάτων αὐτῶν.","severity":"info","text":"The passage repeats the same lemma and comment verbatim, suggesting a scribal duplication or a catena excerpt that cites the same verse twice.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἅλω πλήρωσις","severity":"info","text":"The phrase 'ἅλω πλήρωσις' (threshing floor filling up) is a rare agricultural metaphor, likely drawn from Septuagint usage (e.g., Ruth 3:2) to describe the gathering of the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐρυθρᾷ","severity":"info","text":"The reference to the Red Sea (Ἐρυθρᾷ) alludes to the crossing of the Red Sea in Exodus, where the waters were congealed (ἐπήγνυτο) as a wall, a common typological motif in Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰς τύπον τῶν ἀποστόλων","severity":"info","text":"The comment 'as a type of the apostles' interprets the gathering of the people as a prefiguration of the apostolic community, reflecting Origen's allegorical exegesis.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ??΄.","severity":"caution","text":"The chapter number is given as '??', indicating a lacuna or uncertainty in the manuscript tradition; the original chapter division is lost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of the lemma and comment may indicate a scribal error or a deliberate catena structure; the reading taken is that it is a duplication.","The phrase 'ὡς ἅλω πλήρωσις' is ambiguous: it could mean 'like a threshing floor filling' or 'like a full threshing floor'; the translation 'threshing floor filling up' is adopted."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Στίχ. ιε΄, ις΄. Κεκράξατε· παρέδωνε γὰρ Κύριος\nὑμῖν τὴν πόλιν. \n (70) Διατί τὴν Ἰεριχὼ ἀναθεματισθῆναι προσέταξε;\nΠρώτην ταύτην εἷλον πόλιν μετὰ τὸ διαβῆναι31\nτὸν ποταμόν. Ὥσπερ τοίνυν προσέταξεν αὐτοὺς τῶν\n 33. Gal. iii, 10. 34 Gen. xlix, 4. \n (67) Confer Theodoretum. \n (68). Τῷ. \n hili ἀλω πλήρ σῖ, Edit. Patrol. \n (70) Præcedunt τὴν μέντοι . . . . γέμουσαν, ut in\n(69) Ἅλω πλήρωσις. Sic correximus verba ni- edit. pag. 395.","english":"Verse 15, 16. Cry out; for the Lord has delivered the city to you. (70) Why did he command that Jericho be placed under a ban? This was the first city they took after crossing the river. Just as, therefore, he commanded them...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κεκράξατε","severity":"info","text":"The imperative 'Cry out' is addressed to the people, likely as a liturgical or battle cry, marking the moment of divine deliverance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰεριχὼ ἀναθεματισθῆναι","severity":"info","text":"The phrase 'Jericho be placed under a ban' echoes the biblical account of the city's destruction (Joshua 6:17-21), where it is put under a herem (ban).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρώτην ταύτην εἷλον πόλιν","severity":"info","text":"Origen notes Jericho as the first city taken after crossing the Jordan, aligning with the biblical narrative (Joshua 6) and emphasizing its typological significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιε΄, ις΄","severity":"info","text":"The lemma marks verses 15 and 16 of the biblical text, indicating a continuous citation or commentary sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"(70)","severity":"info","text":"The parenthetical '(70)' is a marginal note in the source edition, likely cross-referencing a catena fragment or variant reading.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὥσπερ τοίνυν προσέταξεν","severity":"caution","text":"The text breaks off mid-sentence after 'Just as, therefore, he commanded them...', leaving the comparison incomplete; the original likely continued with a typological parallel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'Cry out' is unclear: it may be directed to the Israelites or to the readers as a liturgical exhortation.","The reason for the ban on Jericho is not fully explained in the surviving fragment; Origen may have developed a typological or moral interpretation."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"καρπῶν προσφέρειν τὰς ἀπαρχὰς, οὕτως ἐκέλευσε τὰ\nτῶν σκύλων προσενεγκεῖν ἀκροθίνια. Πρὸς δὲ τούτοις\nκαὶ γυμνάζει αὐτοὺς διὰ τούτων τῶν νόμων, ὥστε\nτοὺς ἀναγκαίους νόμους τηρεῖν. Τὴν οἰκείαν δὲ αὐτοῖς\nἐπιδεικνὺς δύναμιν, τὴν πρώτην πόλιν δίχα\nὅπλων καὶ μηχανημάτων ἑλεῖν παρεσκεύασε, καὶ\nμόνῃ κατέλυσε τῇ τῶν σαλπίγγων ἠχῇ· ἵνʼ ὅταν ἡττηθῶσι\nπαραταττόμενοι, γνῶσιν, ὡς αὐτοὶ παρέσχον\nτῆς ἥττης τὰς ἀφορμὰς, τῶν θείων νόμων καταφρονήσαντες.\nΣτίχ. ιε΄, ις΄. Κεκράξατε· παρέδωνε γὰρ Κύριος\nὑμῖν τὴν πόλιν. \n (70) Διατί τὴν Ἰεριχὼ ἀναθεματισθῆναι προσέταξε;\nΠρώτην ταύτην εἷλον πόλιν μετὰ τὸ διαβῆναι31\nτὸν ποταμόν. Ὥσπερ τοίνυν προσέταξεν αὐτοὺς τῶν\n 33. Gal. iii, 10. 34 Gen. xlix, 4. \n (67) Confer Theodoretum. \n (68). Τῷ. \n hili ἀλω πλήρ σῖ, Edit. Patrol. \n (70) Præcedunt τὴν μέντοι . . . . γέμουσαν, ut in\n(69) Ἅλω πλήρωσις. Sic correximus verba ni- edit. pag. 395.","english":"of the fruits to offer the firstfruits, so he commanded them to offer the first spoils as firstfruits. In addition to this, he also trains them through these laws, so that they might observe the necessary laws. And showing them their own power, he prepared them to take the first city without weapons and engines, and he destroyed it with only the sound of trumpets, so that when they are defeated in battle, they might know that they themselves provided the occasions for the defeat, having despised the divine laws. Verse 15, 16. Cry out; for the Lord has delivered the city to you. (70) Why did he command that Jericho be placed under a ban? This was the first city they took after crossing the river. Just as, therefore, he commanded them","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀκροθίνια","severity":"info","text":"ἀκροθίνια (literally 'top of the heap') denotes the choicest spoils of war, often offered as firstfruits to a deity. The term parallels the agricultural firstfruits (ἀπαρχαί) in the preceding clause.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰεριχὼ ἀναθεματισθῆναι","severity":"info","text":"The reference to Jericho being placed under a ban (ἀναθεματισθῆναι) alludes to Joshua 6:17–21 LXX, where the city is devoted to destruction. Origen interprets this as a divine lesson in obedience.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν σαλπίγγων ἠχῇ","severity":"info","text":"The destruction of Jericho by trumpet sound alone is not in the biblical account; Origen likely draws on Jewish or early Christian tradition (cf. Joshua 6:20 LXX, where trumpets are used in the siege). This amplifies the miraculous element.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιε΄, ις΄","severity":"info","text":"The lemma Στίχ. ιε΄, ις΄ (verses 15, 16) marks a citation from the biblical text (Joshua 6:15–16 LXX). The following Greek passage (beginning with Κεκράξατε) is a direct quotation, after which Origen resumes his commentary.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"(70) Διατί τὴν Ἰεριχὼ ἀναθεματισθῆναι προσέταξε;","severity":"info","text":"The marginal note (70) indicates a catena excerpt, likely from Theodoret of Cyrus (cf. the earlier reference to Theodoretum). This shows the fragment's transmission in a chain of patristic commentaries on Joshua.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν σκύλων προσενεγκεῖν ἀκροθίνια","severity":"caution","text":"The phrase 'offer the first spoils as firstfruits' is textually uncertain: the manuscript may have a lacuna or corruption (cf. the apparatus 'ἁλω πλήρ σῖ' and 'Ἡλω πλήρωσις'). The translation follows the emended reading.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν σκύλων προσενεγκεῖν ἀκροθίνια' may be corrupt; the apparatus suggests a possible emendation ('Ἡλω πλήρωσις') but the original reading is uncertain.","The identity of the source for the marginal note (70) is not fully clear; it may be Theodoret or another catenist."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"καρπῶν προσφέρειν τὰς ἀπαρχὰς, οὕτως ἐκέλευσε τὰ\nτῶν σκύλων προσενεγκεῖν ἀκροθίνια. Πρὸς δὲ τούτοις\nκαὶ γυμνάζει αὐτοὺς διὰ τούτων τῶν νόμων, ὥστε\nτοὺς ἀναγκαίους νόμους τηρεῖν. Τὴν οἰκείαν δὲ αὐτοῖς\nἐπιδεικνὺς δύναμιν, τὴν πρώτην πόλιν δίχα\nὅπλων καὶ μηχανημάτων ἑλεῖν παρεσκεύασε, καὶ\nμόνῃ κατέλυσε τῇ τῶν σαλπίγγων ἠχῇ· ἵνʼ ὅταν ἡττηθῶσι\nπαραταττόμενοι, γνῶσιν, ὡς αὐτοὶ παρέσχον\nτῆς ἥττης τὰς ἀφορμὰς, τῶν θείων νόμων καταφρονήσαντες.\nΚΕΦ. Η΄.","english":"of the fruits to offer the firstfruits, so he commanded them to offer the first spoils as firstfruits. In addition to this, he also trains them through these laws, so that they might observe the necessary laws. And showing them his own power, he prepared to take the first city without arms and engines, and destroyed it by the mere sound of trumpets, so that when they are defeated in battle, they might know that they themselves provided the occasions for the defeat, having despised the divine laws. Chapter 8.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκροθίνια","severity":"info","text":"Ἀκροθίνια (first spoils) is a technical term for the choicest part of the booty, often dedicated to a deity. Origen here parallels it with ἀπαρχάς (firstfruits), reinforcing the idea of offering the best to God.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν πρώτην πόλιν","severity":"info","text":"The reference to taking the first city without arms likely alludes to the fall of Jericho in Joshua 6, where trumpets and divine intervention are emphasized. Origen interprets this as a lesson in obedience to divine laws.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σαλπίγγων","severity":"info","text":"The use of trumpets (σάλπιγγες) in the conquest of Jericho is a distinctive biblical motif (Josh. 6:4–5, 20). Origen’s allegorical reading treats the trumpets as symbols of divine power, not mere military instruments.","cites":[],"named_sources":["Origen, Homilies on Joshua"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Η΄","severity":"info","text":"The notation 'Chapter 8' (ΚΕΦ. Η΄) is a later scribal insertion dividing the catena fragment. It likely corresponds to a section in the biblical book of Joshua, not to Origen’s original work.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν οἰκείαν δὲ αὐτοῖς ἐπιδεικνὺς δύναμιν","severity":"caution","text":"The Greek phrase 'τὴν οἰκείαν δὲ αὐτοῖς ἐπιδεικνὺς δύναμιν' is ambiguous: it could mean 'showing them his own power' (as in the English draft) or 'showing them their own power' (as in the previous passage). The latter reading better fits the context of training.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν οἰκείαν ... δύναμιν' could refer to God's power or the Israelites' own power; the context of training suggests the latter, but the English draft opts for the former."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"(71) Στίχ. β΄. Καὶ τὴν προνομὴν τῶν κτηνῶν προνομεύσεις\nσεαυτῷ. \n Ἐπειδὴ οὐκ ἔδει ὡς ἐν τῇ Ἱεριχὼ τὰ πάντα ἀνατεθῆναι.","english":"Verse 2. And you shall take the spoils of the cattle as spoil for yourself.  \nBecause it was not necessary, as at Jericho, for everything to be consecrated.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προνομὴν","severity":"info","text":"The term προνομή (spoils) here refers to the division of captured livestock, distinct from the general booty at Jericho.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. β΄","severity":"info","text":"The lemma 'Verse 2' likely refers to Joshua 8:2, where God instructs Joshua to take the spoils of Ai for himself, contrasting with the total consecration at Jericho.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἱεριχὼ","severity":"info","text":"Jericho (Joshua 6) was the first city conquered in Canaan, where all spoils were consecrated to God, a key precedent for Origen's typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ","severity":"info","text":"The conjunction 'Because' introduces a causal explanation for the command, linking the verse to the earlier narrative of Jericho's total consecration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"προνομεύσεις","severity":"info","text":"Origen's exegesis here reflects a broader patristic tradition of distinguishing degrees of sanctity in war spoils, as seen in later commentators.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":["Origen"],"dropped_cites":[]}],"ambiguities":["The phrase 'as at Jericho' may refer to the total destruction or total consecration; the reading taken is total consecration based on the context of firstfruits."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"(72) Στίχ. κς΄. Καὶ ἐξέτεινεν ὁ Ἰησοῦς τὸν γαισὸν,\nκαὶ τὴν χεῖρα αὐτοῦ. \n Ἔμενε γὰρ Ἰησοῦς ἐκτεταμένην ἔχων τὴν χεῖρα·\nἵνα, θεασάμενοι οἱ τῆς ἐνέδρας, προκαταλάβωνται\nτὴν πόλιν.\n(71) Στίχ. β΄. Καὶ τὴν προνομὴν τῶν κτηνῶν προνομεύσεις\nσεαυτῷ. \n Ἐπειδὴ οὐκ ἔδει ὡς ἐν τῇ Ἱεριχὼ τὰ πάντα ἀνατεθῆναι.\n(72) Στίχ. κς΄. Καὶ ἐξέτεινεν ὁ Ἰησοῦς τὸν γαισὸν,\nκαὶ τὴν χεῖρα αὐτοῦ. \n Ἔμενε γὰρ Ἰησοῦς ἐκτεταμένην ἔχων τὴν χεῖρα·\nἵνα, θεασάμενοι οἱ τῆς ἐνέδρας, προκαταλάβωνται\nτὴν πόλιν.","english":"Verse 26. And Joshua stretched out his gaesum, and his hand. For Joshua remained with his hand stretched out, so that those lying in ambush, having seen him, might take the city beforehand.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γαισὸν","severity":"info","text":"The term γαισός (gaesum) denotes a type of javelin or spear, likely of Celtic origin, used in later Greek military contexts. Its appearance here reflects the Hellenistic military vocabulary of the LXX.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. κς΄. Καὶ ἐξέτεινεν ὁ Ἰησοῦς τὸν γαισόν, καὶ τὴν χεῖρα αὐτοῦ.","severity":"info","text":"This lemma quotes Joshua 8:26 LXX, where Joshua stretches out his hand and weapon as a signal. The verse is part of the narrative of the ambush at Ai.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage repeats the same lemma (verse 26) twice, with the second instance providing Origen's commentary. This suggests a catena format where the biblical lemma is cited, then explained.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to Jericho (verse 2) recalls the earlier conquest narrative where all spoils were consecrated. Origen contrasts this with Ai, where Joshua is permitted to take personal spoil, reflecting differing divine instructions.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical interpretation of Joshua's outstretched hand as a signal for the ambush is typical of his exegetical method, finding typological or moral significance in military tactics.","cites":[{"key":"ed:tlg2042.tlg071","label":"source edition: Adnotationes in Jesu filium Nave (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg071.1st1K-grc1:3.14"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text repeats verse 26 twice; it is unclear whether this is a scribal duplication or a deliberate structural feature of the catena."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]}]}